By Caroline Rooney
This publication marks a big contribution to colonial and postcolonial experiences in its rationalization of the African discourse of recognition and its far-reaching analyses of a literature of animism. it is going to be of significant curiosity to students in lots of fields together with literary and demanding concept, philosophy, anthropology, politics and psychoanalysis.
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Additional info for African Literature, Animism and Politics (Routledge Research in Postcolonial Literatures, 4)
Sample text
While Freud does not seem to be aware of the import of this, Lacan in his Seminar on Ethics (where he rethinks the death drive, and looks at Antigone) does seem to be. For instance, less dualistic in his thinking than Freud, the fascinating concept of jouissance is offered by Lacan as that which exceeds the moderation of the pleasure principle and (if persisted in) leads to destruction. While this is a very condensed account, I would risk proposing that Lacan perceives the necessity of Antigone’s ‘self-sacrifice’: something he sees as truly tragic.
Creon will not listen to Antigone, neither does he listen to anyone but his own inner demons. His inflexibility and blindness ill become a leader, for a leader must temper justice with mercy. 1 Second, here are some propositions to get this going: Antigone is a bearer of a message. She bears this message on behalf of the spirit of another being who is not able to make its (his or her) case for itself, in itself. Antigone is, in a sense, writing. She is not writing at the disposal of the sovereign subject.
Out of this form of immigrancy, deconstructive possibilities arise, such as: ‘If I imperceptibly infiltrate you, you are not who you think you are; I am not who you think I am’. Derrida’s (and the nomination is unavoidable here) deconstruction (that assumed name), with its sensitivity to the problematics of belonging, with its attentiveness to the problematics of borders and margins, its attentiveness to the inside/outside, to the trace and the crypt, with its theory of the parasite virus, the foreign body, and so on, could be received (although not necessarily) as a thinking of (im)migrancy, in a manner of speaking.